THE IMPORTANCE OF THE WORKS OF GREAT THINKER SCIENTISTS IN DEVELOPING TOLERANCE THINKING IN FUTURE SOCIAL WORKERS

Аннотация

В статье дается подробная информация о нравственных проблемах и толерантности народов Средней Азии в трудах энциклопедистов Абу Насра аль-Фараби, Ибн Сины и Абу Райхана аль-Бируни. Ключевые слова: образование, толерантность, люди, ученый, труд, страна, толерантность, ценности, этика, культура, общественная жизнь. The works of our great thinkers play an important role in studying the history of the development of moral teachings of the peoples of Central Asia. In the Middle Ages, wise thinkers who put forward advanced moral ideas also appeared in other Eastern countries. Especially in the 9th-12th centuries, favorable historical, social and political conditions were created in Central Asia for the high development of culture, science and philosophy.[1] The theoretical heritage of Central Asian thinkers in the field of philosophy and ethics has become an important contribution to universal culture. The development of their philosophical views, as well as their attitude to the state, social life, and the development of moral and aesthetic views, was influenced by Islam. In the moral teachings of scholars, man is considered the greatest supreme being. These thinkers determined the value of everything with humanity, and the ideas of humanism rose to a high level in the moral system. Al-Farabi deeply assimilated and propagated the philosophical views of Aristotle. For example, commenting on Aristotle’s moral teachings, he 108 writes: “Everything that considers the highest happiness to be only in this world, and happiness to be outside this world, is foolishness”.[2] In his works “On the Attainment of Happiness”, “The City of Virtuous People” and others, Al-Farabi describes in detail the issues of social life, as well as the moral standards, relationships and rules of conduct of the people living in a virtuous city. Al- Farabi thinks from the point of view of eudaemonism in describing man and society. He adheres to the principle of the interdependence of reason and morality. The philosopher connects moral standards with intelligence. In his opinion, an intelligent person is perfect in all respects, including morally. When a person strives for perfection, he must also strive for intellectual knowledge. Only then will he achieve his noble intention, that is, happiness. In order to have good virtue, a person must embody all positive qualities in himself. In particular, a person should be physically, morally, and mentally perfect, that is, he should be intelligent, intelligent, knowledgeable, well-mannered, pure, just, humane, generous, firm in his actions and thoughts, courageous, and devoid of fear and weakness.[3] All of this is achieved through knowledge. Al- Farabi divides human virtues into two, namely theoretical virtues and practical artistic (vocational) virtues. A person achieves happiness with the help of these virtues. According to Al-Farabi, wisdom is a virtue that provides knowledge about happiness, and prudence is a virtue that provides knowledge about achieving happiness. Al-Farabi also thinks about virtue and emphasizes that it is formed due to the kindness that arises from being involved in goodness.[4] These thoughts are of great importance for our country, which has gained its independence and is developing boldly towards the future. If each person cannot predict and imagine his future in the form of a great goal, his creative activity will weaken and gradually begin to lose its shape. According to Al-Farabi, the goal of human existence is to achieve the highest happiness, first of all, one must know what this happiness is and what it consists of, make achieving it an idea and the highest goal for oneself, and be fascinated with it with all one’s being. Then one must personally begin to do the things that will lead to this happiness. Therefore, in order to achieve happiness, a person must be active and proactive. According to Al-Farabi, happiness is achieved through knowledge and enlightenment, because it is important for acquiring complete and perfect knowledge of the essence and content of the world, as well as for acquiring a profession. Al-Farabi shows that education is extremely necessary for a person to achieve perfection. He pays attention to consciousness and morality in a person's spiritual life. Al-Farabi believes that human morality as a whole is a criterion for determining his activity, that is, the spiritual wealth and content of a person are manifested in his moral actions.[5] In his treatise “On the Achievement of Happiness”, Al-Farabi emphasizes that in order for a person to effectively perceive beauty, he must have a subtle nature and a foundation of intellectual perfection, and only a person with emotional and intellectual abilities can know all the secrets of the world. He argues that a person becomes a true person due to his intelligence, knowledge brings happiness and joy to a person, and through knowledge a person discovers beauty and perfection in himself. Al-Farabi encourage